SIXTH DAY.
1st. “Rosa mystica:” Mystical rose. It is said of Mary, in the holy Canticles, that she was the inclosed garden of God: “Hortus conclusus soror mea sponsa.”[1886] And St. Bernard, explaining this passage, says that the Lord planted in this garden all the flowers that adorn the Church, and among others the violet of humility, the lily of purity, and the rose of charity. The rose is red; and therefore Mary is called the rose, according to the Idiot, on account of the ardent charity with which her heart was always inflamed towards God, and towards us.[1887] And where can we find an advocate who is more occupied with our salvation, and who loves us more than Mary? We acknowledge that one alone in heaven is solicitous for us, as St. Augustine says of her.[1888] Oh my dear mother, if I could love thee as thou lovest me! I will not, however, fail of doing what I can to honor and love thee; my sweet Lady, obtain for me the grace to be faithful to thee.
2d. “Turris Davidica:” Tower of David. Mary is called, in the holy Canticles, Tower of David: “Thy neck is as the tower of David; a thousand bucklers hang upon it, all the armor of valiant men.”[1889] St. Bernardine says, that the tower of David stood on high, that is, on Sion; and therefore Mary is called “The Tower of David,” to denote the elevation of this great creature: as Sion was a most lofty place, so the blessed Virgin was most exalted.[1890] Hence, of Mary it is said in the Psalms, that her sanctity in the beginning was more exalted than the mountains: “Fundamenta ejus in montibus sanctis.”[1891] St. Gregory explains it by saying, that the divine mother was more holy in the first moments of her life than the saints have been at the moment of their death. Oh my queen and mother, I rejoice in thy greatness, and am ready to give my life that thy glory should not be diminished in the least degree, if it were possible that it could be diminished. Oh, that I might give all my blood to cause all the nations of the earth to honor and love thee as the Lady thou art!
3d. “Turris eburnea:” Tower of ivory. Thus Mary is also called: Thy neck is as a tower of ivory: “Collum tuum sicut turris eburnea.”[1892] Mary is called the neck, for she is the mystic neck through whom from the head, Jesus Christ, are transmitted to us the faithful, who are the members of the mystic body of the Church, the vital spirits, namely, the divine help which preserves in us the life of grace. In the words of St. Bernardine: Through the Virgin, the life-giving graces flow from Christ, the head, into his mystic body.[1893] The saint adds, that from the time when Mary conceived in her womb the incarnate Word, she received from God such honor, that no one could receive any grace except through her hands. Ivory, in a word, is smooth and strong, hence Rupert the Abbot writes of Mary: As a tower of ivory, beautiful in the eye of God, terrible to the devil.[1894] Thou, then, oh my Lady, because thou art so beloved by God, canst obtain for us every blessing; and because thou art terrible to demons, thou canst liberate us from all their snares. Have pity on us, for we glory in living under thy protection.
SEVENTH DAY.
1st. “Domus aurea:” House of gold. Gold is the symbol of love. Hence the blessed Albertus Magnus calls Mary, The golden temple of charity: “Templum aureum charitatis.” And with reason; for St. Thomas says, that as every thing in the temple was covered with gold, so the beautiful soul of Mary was filled with sanctity.[1895] Mary was that house of gold which the Eternal Wisdom, that is the divine Word, chose for his habitation on this earth: Wisdom hath built herself a house: “Sapientia ædificavit sibi domum.”[1896] Now this house of God, says Richard of St. Lawrence, is so rich that it can relieve all our miseries.[1897] Oh Mary, thou dost love God so much that thou dost desire to see him beloved by all. This is the grace that above all others I ask of thee, and hope from thee; obtain from me a great love to God.
2d. “Fœderis arca:” Ark of the covenant. Ischio calls Mary: An ark more spacious than that of Noe: “Arca Noe largior:” for in that only two animals of each kind were received, but under the mantle of Mary all find room, both just and sinners. This was one day revealed to St. Gertrude, who saw a multitude of wild beasts, lions, leopards, &c., who took refuge under the mantle of Mary; and she did not drive them away, but with kind hand caressed them, so that they might not fly away. The brutes who entered into the ark remained brutes; but sinners, who take shelter under the mantle of Mary, do not remain sinners. She will certainly change their hearts and render them dear to God. The Virgin herself revealed to St. Bridget: “However a man may have sinned, if with a true purpose of amendment he returns to me, I am ready at once to receive him; neither do I look upon the sins with which he is laden, but only whether he comes with good dispositions; and then I do not disdain to bind up and heal his wounds, for I am called, and truly am, the mother of mercy.” Oh mother of mercy, I will then say to thee with St. Augustine, remember that it has never been known that a sinner was rejected by thee, who had recourse to thee for help; I, a miserable sinner, invoke thee and trust in thee.
3d. “Janua cœli:” Gate of heaven. Mary is called the gate of heaven, because no one can enter into heaven, as St. Bonaventure declares, except through Mary.[1898] In Jerusalem is my power: “In Jerusalem potestas mea,” says our queen.[1899] And Richard of St. Lawrence adds: Commanding what I will, and introducing whom I will: “Imperando quod volo, et quos volo introducendo.” I can obtain whatever I wish for my servants, and introduce whom I will into paradise. Therefore St. Bonaventure says: Those who enjoy the favor of Mary, are recognized as citizens of paradise; and those who are like her, that is, have the grace to be her servants, are written in the book of life. For this reason Bernardine de Bustis calls Mary the book of life, and says that he who through devotion to her finds himself written in this book, will certainly be saved. Ah, my mother, in thee I place the hopes of my eternal salvation. I love thee, save thou me; do not permit a servant of thine who loves thee to go to blaspheme thee in hell.